Chapter III.

Other testimonies pleaded in confirmation of the same truth —
John xvi. 13 opened — How far all
true believers are infallibly led into all truth declared, and the manner
how they are so —1 John ii. 20,
27, explained — What assurance of the truth they have who are
taught of God — Eph. iv.
14; Job xxxvi.
22, John vi.
45 — Practical truths inferred from the assertion
proved.

There are yet
other testimonies which may be pleaded unto the same purpose; for unto this
end is the Holy Ghost promised unto all believers: John
xvi. 13, “When the Spirit of truth is come, he shall guide you
into all truth.”

The Holy Spirit is called “The Spirit of truth” principally
on the same account as God absolutely is called “The God of truth;” he is
so essentially. He is the first, absolute, divine, eternal
verity. So he is originally called “The Holy Spirit.” on the account of
his essential holiness. But it is not on that account solely that
he is here called “The Spirit of truth.” He is so as he is the
revealer of all divine, supernatural truth unto the church, as he
is also called “The Holy Spirit,” as he is author of all holiness in
others; therefore is he here promised unto the church, as it is his work to
lead us into all truth.

And two things are considerable in this promise:— 1. What
is intended by all truth; 2. How the Holy Spirit guides
or leads us into it:—

1. With respect unto the object, — (1.) It is not
all truth absolutely that is intended. There is truth in things
natural and civil, and stories of things that are past; nothing of this
nature is comprised in this promise. We see believers of all sorts as
ignorant of, as unacquainted with, many of these things as any other sort
of men whatever; yet doth not one word of the promise of Christ fall unto
the ground. Wherefore, all that truth, or all truth of that
nature, whereof our Saviour there speaketh is alone intended. The
mysteries of the gospel, of the kingdom of heaven, the counsel of God about
the salvation of the church by Christ, and concerning their faith and
obedience, are the truth which he is promised to guide us into. This the
apostle calleth “All the counsel of God,” Acts xx.
27, — namely, which respects all the ends of our faith and
obedience, verse 21.

(2.) It admits of a limitation with respect unto
the diversity of 143subjects, or the persons unto whom this truth
is to be communicated. They are not all of them, as to the
degrees of light and knowledge, equally to be led into
all truth. Every one unto whom he is thus promised shall be so far led
into the knowledge of it as is necessary unto his own estate and condition,
his duty and his work; for “unto every one of us is given grace according
to the measure of the gift of Christ,” Eph. iv. 7.
It is Christ alone who, in the free gift of all grace, assigns the
measures wherein every one shall be made partaker of it. In his
sovereign will he hath allotted the measures of grace, light, and knowledge
unto all the members of the church; and there is no less difference in
these measures than in the knowledge of the most glorious apostle
and that of the meanest believer in the world. The duty, work, and
obedience of every one, is the rule of the measure of his
receiving these gifts of Christ. None shall want any thing that is
necessary unto him; none shall receive any thing that he is not to use and
improve in a way of duty.

2. Our second inquiry is, how the Spirit doth thus
lead us into all truth. The external revelation of truth is
herein supposed. This he is promised to instruct us in the knowledge of in
a spiritual manner; whereby I understand no more but so as it is required
of us in a way of duty. To clear the truth hereof some things must be
observed; as, —

(1.) The promises concerning the mission of the Holy
Spirit in these chapters of the Gospel [by
John], xiv., xv., xvi., are not to be confined unto the
apostles, nor unto the first age or ages of the church.
To do so is expressly contradictory unto the discourse and whole design of
our Lord Jesus Christ unto that purpose; for he promiseth him in opposition
unto his own temporary abode in the world, namely, that this of the Spirit
should be forever, chap. xiv.
16, — that is, ἕως τῆς συντελείας
τοῦ αἰῶνος, Matt. xxviii.
20, unto the consummation of the whole state of the
church here below. And to suppose the contrary is to overthrow the
foundation of all truth and comfort in the church: for their preservation
in the one, and the administration of the other unto them, depend on the
accomplishment of this promise alone; and so also do all the benefits of
the intercession of Christ, which are no otherwise communicated unto us but
by the Holy Spirit, as given in pursuit of this promise; for what
herein he prayed for his apostles, he prayed for all them that should
believe in him through their word unto the end of the world, John xvii. 20.

(2.) It is granted that sundry things in the promises of
the Holy Ghost were peculiar unto the apostles, and had their
accomplishment on the day of Pentecost, when he descended on them in that
glorious, visible manner, Acts ii.
1–4; for as they were commanded by our Saviour to wait for
this his coming before they engaged in the 144discharge of
that office whereunto he had called them, Acts i.
4, so now they were fully empowered and enabled unto all that
belonged thereunto. But their peculiar interest in these promises
respected only things that were peculiar unto their office; such that
mentioned in this place is not.

(3.) It is not an external guidance into the truth
by the objective revelation of it that is intended, for such revelations
are not granted unto all believers unto whom this promise is made, nor are
they to look for them; and the revelation of truth, in the ministerial
proposal of it, is common unto all the world unto whom the word is
preached, and so is not the subject of an especial promise.

(4.) Wherefore, it is the internal teaching of the
Holy Ghost, giving an understanding of the mind of God, of all sacred
truths as revealed, that is intended: for, — [1.] It is the same with that
other promise, “They shall be all taught of God;” for we are thus taught of
God by the Spirit’s leading us into all truth, and no otherwise. [2.] This
the word enforceth. “The Spirit of truth ὁδηγήσει ὑμᾶς, shall lead and guide you in the right
way to the knowledge of the truth.” So when Philip asked the eunuch
whether he understood the things which he read out of the prophet Isaiah,
he replied, “How can I, ἐὰν μή τις ὁδηγήσῃ
με, ‘unless one lead me’ to the sense of it?” — that is, “by his
interpretation give me an understanding of it,” Acts
viii. 31. Thus the Holy Spirit leads us into all truth, by
giving us that understanding of it which of ourselves we are not able to
attain. And other interpretations the words will not admit. It is,
therefore, his work to give us a useful, saving understanding of all sacred
truth, or the mind of God as revealed in the Scripture. All spiritual,
divine, supernatural truth is revealed in the Scripture. Herein
all are agreed. The knowledge, the right understanding, of this
truth as so revealed, is the duty of all, according unto the means which
they enjoy and the duties that are required of them. Neither can this be
denied. Unto this end, that they may do so, the Holy Spirit is here
promised unto them that do believe. His divine aid and assistance
is, therefore, necessary hereunto. And this we are to pray for,
as it is promised. Wherefore, of ourselves, without his especial
assistance and guidance, we cannot attain a due knowledge of and
understanding in the truth revealed in the Scripture. As unto the especial
nature of this assistance, it shall be spoken unto afterward.

This is again affirmed concerning all believers,1 John
ii. 20, 27, “Ye have an unction from the Holy One, and ye know
all things The anointing which ye have received of him abideth in you, and
ye need not that any man teach you: but as the same anointing teacheth you
of all things, and is truth, and is no lie, and even as it hath taught you,
ye shall abide in it.”

1451. That by the unction and
anointing in this place, the Spirit of God and his work, with
respect unto the end mentioned, are intended, is not questioned by any that
are conversant about these things with sobriety. And it is plain in the
text; for, — (1.) That the Holy Spirit in his especial operations is called
an unction, or is said to anoint us, is evident in many
places of the Scripture: see Heb. i. 9;
2 Cor.
i. 21, 22. Neither is a spiritual unction ascribed unto any
thing else in the whole Scripture. (2.) That expression, “Which ye have
from the Holy One” (Acts iii.
14, Rev. iii. 7), that is, Jesus
Christ, doth expressly answer unto the promise of Christ to send his
Holy Spirit unto us, and that for the end here mentioned, — namely, to
teach us, and lead us into all truth; whence he is called “The Spirit of
the Lord,” or “of Christ,” 2 Cor.
iii. 17, 18; Rom. viii.
9; Phil. i. 19, etc. (3.) That, also,
of his “abiding in us” is nothing but an expression of the same promise of
Christ that he shall “abide with us for ever,” John xiv.
16. (4.) The work here assigned unto this unction is expressly
assigned unto the Holy Spirit: chap. xvi.
13, “The Spirit of truth will guide you into all truth.” (5.)
What is said of it, — namely, not only that it is true, and not
false, but that it is “truth, and is no lie,” — doth plainly
intimate his essential verity. And I cannot but wonder that any
persons should, against this open and plain evidence, ascribe the things
here mentioned unto any thing else, and not exclusively unto the Holy
Ghost; for so do some contend (Episcop. in loc. after Socin. on the same place), that by this unction the
doctrine of the gospel only is intended. It is true that the
doctrine of the gospel, in the preaching of it, is the means or
instrumental cause of this teaching by the Holy Ghost; and on that account
what is spoken of the teaching of the Spirit of God may be spoken, in its
place, of the doctrine of the gospel, because he teacheth us thereby. But
here it is spoken of objectively, as what we are to be taught, and
not efficiently, as what it is that teacheth us. And to say, as
they do, “It is the instruction which we have by the gospel that is
intended,” is to assert the effect only, and to exclude the cause;
for that signifies no more but the effect of the unction here ascribed unto
believers, as that which they had received from the Holy One. Didymus, an ancient learned writer,
interpreteth this unction to be the illuminating grace of
the Spirit, and the Holy One to be the Spirit himself,
lib. ii. de Spir.
Sanc. But the other interpretation is more proper and consonant
unto the use of the Scripture. The expression is taken from the
institution of God under the Old Testament whereby kings and priests were
anointed with oil, to signify the gifts of the Spirit communicated
unto them for the discharge of their office; and thence believers, who are
real partakers of the internal unction in the graces and gifts of
the Holy Ghost, are said to be “made kings and priests 146unto
God.” It is, therefore, the work of the Holy Spirit that is here
described. He alone, and his gifts, graces, and privileges that ensue
thereon, are so expressed, here or anywhere else in the whole
Scripture.

2. Two things are to be observed in what is here ascribed
unto this unction:— (1.) What is the effect of his work in
believers; (2.) What is the nature of it, or how he produceth that
effect.

(1.) For the first, there is a double expression of
it:—

[1.] That they “know all things;” [2.] That they “need not
that any should teach them;” — both which expressions admit of, yea
require, their limitations. [1.] The “all things” intended come under a
double restriction, — the first taken from the nature of the
things themselves, the other from the scope and circumstances of
the place; or, the one from the general end, the other from the special
design proposed.

1st. The general end proposed is, our
abiding in Christ: “Ye shall abide in him;” which the apostle expresseth,
1 John ii. 24, by “continuing in the
Son, and in the Father.” Wherefore, the all things here mentioned
are all things necessary unto our ingrafting into and continuance in
Christ. Such are all the fundamental, yea, important truths of the gospel.
Whatever is needful unto our communion with Christ and our obedience to
him, this all true believers are taught. However they may mistake in
things of lesser moment, and be ignorant in the doctrine of some
truths, or have but mean degrees of knowledge in any thing, yet shall they
all know the mind and will of God as revealed in the Scripture, in all
those things and truths which are necessary that they may believe unto
righteousness and make confession unto salvation.

2dly. The especial end under consideration
is, preservation and deliverance from the antichrists and seducers of those
days, with the errors, lies, and false doctrines which they divulged
concerning Christ and the gospel The only way and means whereby we may be
so preserved from the poisons and infections of such pernicious opinions
and ways is, the assured knowledge of the truths of the gospel as they are
revealed in the Scripture. All those truths which were any way needful to
secure their faith and preserve them from mortal seductions, they
were taught and did know. And where any man knows the truths which are
required unto his implantation into Christ, and his continuance with him in
faith and obedience, as also all those which may preserve him from the
danger of seduction into pernicious errors, however he may fail and be
mistaken in some things of less importance, yet is he secured as unto his
present acceptable obedience and future blessedness. And to speak of it by
the way, this giveth us the rule of our especial communion and 147love. Where any are taught these things, where
they have the knowledge and make confession of that truth, or those
articles of faith, whereby they may “abide in Christ,” and are
preserved from pernicious seductions, although they may differ
from us and the truth in some things of less moment, we are obliged not
only to forbearance of them, but communion with them; for who
shall refuse them whom Christ hath received? or doth Christ refuse any to
whom he gives his Spirit, who have the unction from the Holy One?
This, and no other, is the rule of our evangelical love and
communion among ourselves. Whatever we require more of any as a necessary
condition of our Christian society, in point of doctrine, is an
unwarrantable imposition on their consciences or practice, or
both.

[2.] It is said that they so know these things as that
they. “need not that any should teach them:” which also requireth a
limitation or exposition; for, —

1st. It is only the things as before declared that
respect is had unto. Now, besides these, there are many other things which
believers stand in need to be taught continually, and whose knowledge
belongs unto their edification. Many things are very
useful unto us that are not absolutely necessary. In
natural things, and such as belong unto this present life, men would be
very unwilling to be without or part with sundry things, without which yet
life might be preserved; because they value them, as of use unto
themselves, so enabling them to be useful unto others. And they who
understand the nature, use, and benefit, of evangelical truths
will not be contented that their knowledge in them should be confined only
unto those which are of absolute necessity unto the being of
spiritual life: yea, they cannot be well supposed to know those truths
themselves who pretend such a satisfaction in them as to look no farther;
for all who are sincere in faith and knowledge do aim at that “perfect man
in Christ,” which all the ordinances of God are designed to bring us unto,
Col. i. 28. Wherefore,
notwithstanding the knowledge of these things, there is still use and need
of farther ministerial teaching in the church.

2dly. It is spoken of the things themselves
absolutely, and not with respect unto the degrees of the
knowledge of them. They did so know them as that there was no need that
any man should teach them unto them, as unto their initial
knowledge and substance of the things themselves; and so it may be
said of all believers. But yet there are degrees of knowledge
with respect unto those very things, which they may and ought to be carried
on unto, as the apostle speaketh, Heb. vi. 1;
and therefore doth the holy apostle himself who writes these things
farther instruct them in them. And herein consists the principal
part of the ministry of the church, even to carry 148on believers
unto perfection in those things wherein, for the substance of them, they
have been already instructed.

3dly. That which is principally intended is, that
they need not that any should teach them, so as that they should depend on
the light and authority of their instruction. Others may be
helpers of their joy, but none can be lords of their faith. “Ye need no
such teaching, because of the unction which ye have received.”

(2.) For the general nature of the work here ascribed unto
this unction, — that is, the Holy Spirit, — it is
teaching: “The unction teacheth you.” There are but two ways
whereby the Spirit teacheth us, nor can any other be conceived. The one is
by objective, the other by subjective revelations; for he
teacheth us as a “Spirit of wisdom and revelation.” The first way of his
teaching is by immediate inspiration, communicating new sacred truths from
God immediately unto the minds of men. So he taught the prophets
and apostles, and all the penmen of the Scripture. By him the
word of the Lord came unto them; and they spake as they were acted
by him, 1 Pet.
i. 11, 12; 2 Pet. i.
21. This is not the way of teaching here intended, for the end
of this teaching of the Holy Ghost is only to make men teachers of others,
which is not here intended; nor doth the apostle discourse unto any such
purpose, as though God would grant new revelations unto men to
preserve them from errors and seductions, which he hath made sufficient
provision for in the word, Isa. viii.
20; 2 Pet. i.
19. By this word were they to try all doctrines and pretended
revelations, yea, those which were so really before they received them,
1 John iv. 1. Besides, what is here
affirmed is ascribed unto all sorts of believers, under the distribution
which they are cast into by the apostle, — namely, of “old men,” “young
men,” and “babes,” which had not all of them received the Spirit of
immediate revelation.

His other way of teaching is that which we have insisted
on, — namely, his enabling us to discern, know, and understand the mind and
will of God as revealed in the Scripture, or as declared in any divine
revelation. This alone is or can be here intended. Wherefore, this is the
design of the apostle in these words: All divine truths necessary to by
known and to be believed, that we may live unto God in faith and obedience,
or come unto and abide in Christ, as also be preserved from seducers, are
contained in the Scripture, or proposed unto us in divine revelations.
These of ourselves we cannot understand unto the ends mentioned; for if we
could, there would be no need that we should be taught them by the Holy
Spirit: but this is so; he teacheth us all these things, enabling us to
discern, comprehend, and acknowledge them. And this is the whole of
what we plead for.

149For a close of our considerations on these
words of the apostle, I shall only observe what assurance a man that is
thus taught the truth may have that it is the truth which he is taught, and
that he is not deceived in his apprehensions of it; for hereon depends the
use of this instruction, especially in times of trial, — indeed, at all
times and on all occasions. It is not enough that we know the truth, but
we must be assured that so we do: see Eph. iv.
14; Col. ii. 2. And there was never a
greater artifice in the world than that whereby the Roman
church hath imposed an impregnable, obstinate credulity on all that
adhere thereunto; for it doth first fix this in their minds that itself
cannot err, and therefore whatever is by her authority proposed
unto them is infallibly true. Hence it comes to pass that they will abide
obstinate against all convictions and the highest evidence of truth in all
particular instances, whilst this principle is firmly fixed in their minds,
that the church which proposeth these things unto them cannot err
nor be mistaken; yea, whilst this persuasion abides with them, they may be,
and indeed accordingly are, obliged to believe contradictions, things most
irrational and absurd, inconsistent with Christian piety and the peace of
human society. However, they say well in this, that it is necessary that a
man should have good assurance of the truth which he doth profess,
or of his own understanding of it and conception about it. This the
apostle calleth “The riches of the full assurance of understanding,”
Col. ii. 2; whereof we shall speak
afterward.

Wherefore, whereas the assurance of mind in other teachings
depends much on the authority of them by whom they are taught, on
a supposition that believers are taught the mind of God in the Scripture by
the Holy Spirit, or are by him enabled to discern and know it, the inquiry
is, how or by what means they have an assurance that they have a
right understanding of the things which they are so taught, so as
to abide in them and the profession of them against all opposition
whatever, and so as to venture the eternal condition of their souls on
that assurance they have of the truth; which every one must do
whether he will or no. And this in the text is referred unto the author of
this teaching: “The anointing is truth, and is no lie;” it is true, and
infallibly so. There is no fear of, no possibility for, any man being
deceived in what he is taught by this unction. And an assurance
hereof ariseth in our minds partly from the manner of his
teachings, and partly from the evidence of the things themselves
that we are taught. The manner and way of his teaching us in and by the
Scripture evidenceth unto us that what we are taught “is truth, and is no
lie.” He giveth a secret witness unto what he teacheth in his
teachings; for “it is the Spirit that beareth witness, because the Spirit
is truth,” 1 John v. 6. And with respect unto
150the evidence which is so given us of the truth, it is said
that the “unction” whereby we are taught “is truth, and is no lie;” that
is, it is impossible any one should be deceived who is so taught. This
will more fully appear when we have declared the whole of his work herein;
something only may now be spoken, on occasion of this testimony.

There is a peculiar power accompanying the teaching of God
by his Spirit: “Behold, God exalteth by his power: who teacheth like him?”
Job xxxvi. 22. So our Saviour
expoundeth that promise, “They shall be all taught of God.” “Every man
therefore that hath heard,” saith he, “and hath learned of the Father,
cometh unto me,” John vi.
45. There is such an efficacy accompanying God’s teaching, that
whosoever is so taught doth certainly believe the things that he is taught,
as having the evidence of the truth of them in himself.

When the Holy Ghost gave new revelations of old
unto the prophets and penmen of the Scripture by immediate
inspiration, he did therein and therewith communicate unto them an
infallible evidence that they were from God; and when he doth
illuminate our minds in the knowledge of what is revealed, he doth
therein himself bear witness unto, and assure us of, the truth which we do
understand. Hereby do we come to that which the apostle calleth “The full
assurance of understanding, in the acknowledgment of the mystery of God.”
He not only enableth our minds to apprehend the truth, but he shines into
our hearts, the seat of spiritual experience, to “give us the knowledge of
the glory of God in the face of Jesus Christ.” And the assurance which
believers have thereby is above that which any other evidence or
demonstration whatever can give; and the meanest believer hath from this
teaching a greater rest, satisfaction, and assurance in the knowledge of
the mind of God, than any that can be attained by the most raised notions
or profound disputations: for “he that believeth hath the witness in
himself,” 1 John v. 10. And why should others
think it strange that there should be such evidence of truth in the
teaching of the Spirit, by the illumination of our minds in the knowledge
of the Scripture, as to give us an assurance of the highest nature, seeing
there is “none that teacheth like him?”

Want hereof is that which makes men to fluctuate in their
conceptions of spiritual things, and so ready on every occasion to part
with what they have received. The church of Rome hath, as we observed,
rather craftily than wisely, provided against any
inconvenience herein. The doctrines which it teacheth are many of them
false, and so the things contained in them can give no evidence unto
themselves in the minds of men; for there is nothing but
imagination in error, — there is nothing of substance in it. And
their 151way of teaching is not accompanied with any
especial advantage; yea, it is the most vain that ever was in the world.
They would have men suppose that they may advance at once in the true
belief of a hundred things whereof they have no evidence, merely
resting on the infallibility of the church, by which, they say, they are
proposed. Wherefore, they teach men that although they receive no
evidencing light in this way of their instruction, nor have any experience
of the power or efficacy of truth in what they are taught, yet they may
rest assuredly in the infallibility of the church. Hence the
assurance they have of any thing they suppose truth is not an act of the
mind in the embracing of the truth from any evidence that it gives of
itself, but a presumption in general that the church is infallible
by which these things are proposed unto them. The design is, to prevail
with men to suppose that they believe all things, when, indeed,
they believe nothing, — that they understand the mind and will of
God, when, indeed, they understand nothing at all of them; for a man
believes nothing but what is accompanied with an evidence whereon it ought
to be believed. But this they pretend not unto, at least not such that
should give them that assurance of the truth of it which is requisite; and
therefore are all men by them referred for that unto the
infallibility of the church. Persons weak, ignorant, credulous,
or superstitious, either for interest or by the craft of seducers, may be
prevailed on to make their resort unto this relief. Those who will not
forego the rational conduct of their own souls, and leave themselves unto
the guidance of others, knowing that it is they alone who must give an
account of themselves to God, will not easily be induced thereunto.

Others will resolve all into their own rational
conceptions of things, without any respect unto a superior infallible
teacher; and the minds of many, influenced by this notion, that they
have themselves alone to trust unto, are come unto the utmost
uncertainty and instability in all things of religion. Nor can it
otherwise be: for as the mind of man is in itself indifferent and
undetermined unto any thing, as true or false (unless it be in its first
notions of the common principles of reason) beyond the evidence that is
proposed unto it; so also is it various, unsteady, and apt to
fluctuate from one thing to another. And there are but two ways whereby it
may be naturally ascertained and determined in its conceptions and assent.
The first is by the use of the external senses, which will not
deceive it. However, it cannot but receive, believe, and comply with what
it comprehends by its senses; as what it sees, hears, and feels.
The other is by reason, whereby it deduceth certain conclusions
from propositions of necessary truth, — that is, by demonstration.
But by neither of these ways can the mind be brought unto a stability and
152assurance in or about things spiritual or
supernatural; for they are neither the objects of natural sense
nor capable of a scientifical demonstration. Wherefore, a man can
have nothing but a probability or conjectural knowledge concerning them,
unless he have some certain, infallible teaching wherein he can
acquiesce. And such is that of this “unction,” which “is truth, and is no
lie.” In and by his teaching of us, — namely, the mind of God as revealed
in the Scripture, — there is such evidence of truth communicated unto our
minds and hearts as giveth us an immovable assurance of them, or the “full
assurance of understanding;” for God therein “shines in our hearts, to give
us the light of the knowledge of his glory in the face of Jesus
Christ.”

Again, there is an evidence in the things themselves, unto
spiritual sense and judgment, Phil. i.
9; Heb. v. 14. This is that which gives
the mind the highest assurance of the truth of what it doth believe that it
is capable of in this world; for when it finds in itself the power
and efficacy of the truth wherein it is instructed, that it worketh,
effecteth, and implanteth the things themselves upon it, giving and
ascertaining unto it all the benefits and comforts which they promise or
express, and is thereby united unto the soul, or hath a real, permanent,
efficacious subsistence in it, — then, I say, hath the mind the utmost
assurance in the truth of it which it doth or can desire in the things of
this nature. But this belongs not unto our present design.

The testimonies pleaded are sufficient for the confirmation
of our first general assertion, — namely, That it is the Holy Spirit
who teacheth us to understand aright the mind and will of God in the
Scripture; without whose aid and assistance we can never do so usefully nor
profitably unto our own souls. Sundry others that speak unto the same
purpose will be afterward on various occasions insisted on.

I might add unto these testimonies the faith and profession
of the church in all ages, — they all believed and professed that the
Scriptures could not be understood and interpreted without his assistance
and inspiration by whom they were indited, — but it is not necessary so to
do; for those who profess to trust unto their own reason and understanding
only, cannot be so ignorant as not to know that they have no countenance
given unto their persuasion in antiquity, unless it were by the Pelagians.
But whereas there is no profitable handling of sacred truths on any
pretence but with an eye unto the guidance of Christian practice, — and
when that is manifest, it gives a great confirmation in our minds unto the
truth itself, — I shall, before I proceed unto the consideration of the
especial ways of the teaching of the Holy Spirit in this
matter, and the especial duties required of us in compliance with
them, that they 153may be effectual, divert a little unto some
such considerations of that nature as derive from this general
assertion.

It is the great promise of the New Testament that all
believers shall be διδακτοὶ τοῦ Θεοῦ,
“taught of God;” which our Saviour himself pleads as the only ground of
their believing, John vi.
45. And so the apostle tells the Thessalonians that they were
θεοδίδακτοι, “taught of God,”
1 Thess. iv. 9. No man is αὐτοδίδακτος, “taught of himself,” his own
teacher and guide in sacred things; neither can any man have a worse
master, if he trust thereunto alone. The diligent use of all outward means
appointed of God unto this end, that through the knowledge of the Scripture
we may be made wise unto salvation, we always suppose. Amongst them the
ministry of the church hath the first and chiefest place,
Eph. iv. 12–15: for they are with me
of no account who think it not worth the utmost of their diligence to
attain the knowledge of those “wonderful things” that are in the word; yea,
I should greatly admire at their stupidity who will not give so much
credit unto the Scripture testifying of itself, and the suffrage
of all good men with it, that there are “wonderful things” contained in it,
so far as to inquire with their utmost diligence whether it be so or no,
but that I know the reasons and causes of it. But a supreme
teacher there must be, on whose wisdom, power, and authority, we ought
principally to depend, as unto this end of being taught of God. And
hereunto the use of our own reason, the utmost improvement of the rational
abilities of our minds, is required. Those who would take away the use
of our reason in spiritual things would deal with us, as we said
before, as the Philistines did with Samson, — first put out our eyes, and
then make us grind in their mill. The Scripture we own as the only rule of
our faith, as the only treasury of all sacred truths. The knowledge we aim
at is, the “full assurance of understanding” in the mind and will of God,
revealed therein. The sole inquiry is, whether this supreme teacher be the
Spirit of God instructing us in and by the Scripture, or whether it be the
authority of this or that, any or all of the churches in the world, which
either are so or pretend to be so. Which of these will it be our wisdom to
choose and adhere unto? That the Holy Spirit hath taken this work upon
himself we have already proved, and shall afterward farther demonstrate.
Some churches, especially that of Rome, assume this office unto
themselves; but it is too well known to the most to be trusted herein, and
a great prejudice there lieth in this cause against that church at first.
The Holy Spirit leaves unto us, yes, requires of us, the diligent
use of the Scripture and exercise of our own reason, in subserviency unto
his teaching; but this church requires us to renounce them both,
in compliance with 154herself. And can it stand in competition
with him? He is infallible; the unction “is truth, and is no
lie;” the Spirit is truth. This also, indeed, that church
pretends unto, but with such an open affront unto all evidence of
truth as the world never underwent from any of its people before. He is
absolutely, infinitely, eternally free from any design but the
glory of God [in] the present and eternal good of them that are instructed
by him. It will be very difficult for those of Rome to pretend
hereunto; yea, it is apparent that all the exercise of their
instructing authority lieth in a subserviency unto their own
interest. When I see that men by a pretence hereof have gotten unto
themselves wealth, power, principalities, dominion, with great
revenues, and do use them all unto their own advantage, and mostly to the
satisfaction of their lusts, pleasures, pride, ambition, and the like
inordinate affections, I confess I cannot be free to deliver up blindfold
the conduct of my soul unto them. He is full of divine love and
care of the souls of them whom he doth instruct; is it so with them, or can
any creature participate in his love and care? He is infinitely wise, and
“knoweth all things, yea, the deep things of God,” and can make known what
he pleaseth of them unto us; as the apostle discourseth, Corinthians 2.
They who preside in that church are ignorant themselves, as all men are,
and the less they know it the more ignorant they are: yes, for the most
part, as unto sacred things, they are comparatively so with
respect unto other ordinary men; as a late pope, when some of
their divines waited for an infallible determination of a theological
controversy among them, confessed that he had not studied those
things, nor had the knowledge of them been his profession!

But yet, notwithstanding these and several other
differences between these teachers, it is marvellous to consider
how many betake themselves unto the latter of them, and how few
unto the former; and the reason is, because of the different
methods they take in teaching, and the different
qualifications they require in them that are to be taught: for as
unto them whom the Spirit of God undertaketh to instruct, he requireth that
they be meek and humble; that they give themselves unto
continual prayer, meditation, and study in the word day and
night; above all, that they endeavour a conformity in their whole
souls and lives unto the truths that he instructs them in. These are hard
conditions unto flesh and blood; few there are who like them, and
therefore few they are who apply themselves unto the school of
God. We may be admitted scholars by the other
teacher on far cheaper and easier rates. Men may be made “good
Catholics,” as to faith and understanding, without the least cost
in self-denial, or much trouble unto the flesh in any other duty.
There is no qualification required for the admission of a man into the
Catholic 155schools, and barely to be there is
to be wise and knowing enough. Wherefore, although all advantages
imaginable as unto the teachers lie on the one hand, yet the
pretended easy way of learning casts the multitude on the other; for it
requireth more wisdom than we have of ourselves to be at all that charge
and pains in spiritual duty, and diligence in the use of all means for the
right understanding of the mind of God, which is required in and of all
them who will advantageously partake of the teaching of the Holy Spirit,
when it is supposed we may have all the ends which we aim at thereby in an
easy and naked assent unto the proposals of the church, without the least
farther charge or trouble. But these are the measures of slothful and
carnal minds, who prefer their ease, their lusts, and pleasures,
before their souls, There is difficulty in all things that are excellent;
neither can we partake of the excellency of any thing unless we will
undertake its difficulty. But although the ways whereby we may come unto a
participation of the teaching of the Holy Ghost seem at first rough and
uneasy, yet unto all that engage in them they will be found to be “ways of
pleasantness and paths of peace.”

It may be said, “That it is evident in common experience
that many men do attain a great knowledge and skill in the things revealed
in the Scripture, without any of that internal teaching by the
illumination of their minds which is pleaded for, especially if it
be to be obtained by the means now intimated, and afterward more fully to
be declared: for they themselves do renounce the necessity of any such
teaching, and esteem all that is spoken of it a vain imagination; and not
only so, but live, some of them, in an open defiance of all those
qualifications and duties which are required unto a participation of these
teachings, Yet it is foolish to pretend they are not skilled in the
knowledge of divinity, seeing it is plain that they excel most
other men therein; and therefore do sufficiently despise all them who
pretend unto any benefit by the supernatural illumination
contended for.”

I answer briefly in this place, It is true there are, and
ever were, some, yes many, who “profess that they know God, but in works
deny him, being abominable and disobedient.” The knowledge which such men
may attain, and which they make profession of, belongs not unto our
inquiry; and we may easily discern both what it is in itself, and wherein
it differs from that true knowledge of God which it is our duty to have:
for, —

1. There is in the Scripture, with respect unto the mind
and will of God revealed therein, with the mysteries of truth and grace,
mention of γνῶσις and ἐπίγνωσις, — “knowledge” and “acknowledgment.” The
former, if it be alone, affects only the speculative part of the
156mind with notions of truth; and it is of very little use, but
subject unto the highest abuse: 1 Cor. viii.
1, Ἡ γνῶσις φυσιοῖ. It is
that which puffs up men into all their proud contentions about
religion, which the world is filled withal. The other gives the mind an
experience of the power and efficacy of the truth known or discovered, so
as to transform the soul and all its affections into it, and thereby to
give a “full assurance of understanding” unto the mind itself, Phil. i. 9; Luke i.
4; Col.
i. 6, 9, 10, ii. 2, iii. 10; Rom. x.
2; Eph. i. 17, iv. 13;
1 Tim. ii. 4; 2 Tim. ii. 25, iii.
7; Tit. i. 1; 2 Pet. i. 2,
3, 8, ii. 20. It is not worth disputing at all what knowledge
of the first kind, or what degree therein, men, any men, the worst of men,
may attain by their industry and skill in other common arts and sciences;
for what if they should make such a proficiency therein as to be filled
with pride in themselves, and to confound others with their subtile
disputations, will any real profit redound hence unto themselves, or the
world, or the church of God? It doth not, therefore, deserve the least
contention about it. But that acknowledgment of the truth which affects
the heart, and conforms the soul unto the will of God revealed, is not
attainable in any degree without the saving illumination of the
Spirit of God.

2. Men may have a knowledge of words, and the
meaning of propositions in the Scripture, who have no knowledge of
the things themselves designed in them. The things revealed in
the Scripture are expressed in propositions whose words and terms are
intelligible unto the common reason of mankind. Every rational man,
especially if he be skilled in those common sciences and arts
which all writings refer unto, may, without any especial aid of the Holy
Ghost, know the meaning of the propositions that are laid down in,
or drawn from the Scripture; yea, they can do so who believe not one word
of it to be true, and they do so, as well as the best of them, who have no
other help in the understanding of the Scripture but their own
reason, let them profess to believe what they will. And whatever men
understand of the meaning of the words, expressions, and
propositions in the Scripture, if they believe not the
things which they declare, they do not in any sense know the
mind and will of God in them; for to know a thing as the mind of God,
and not to assent unto its truth, implieth a contradiction. I shall never
grant that a man understands the Scripture aright who understands the words
of it only, and not the things which is the mind of God in them. For
instance, the Jews understand the words of the Scripture of the
Old Testament in its own original language, and they are able to perceive
the grammatical sense and construction of the propositions
contained in it, — they are unacquainted with them and their writings who
will not acknowledge their skill, subtilty, and 157accuracy in
these things, — yet will not any Christian say they understand the mind
of God in the Old Testament. The apostle showeth the contrary, and
giveth the reason for it, in the place before insisted on, 2 Cor. iii. Such a knowledge of the
Scripture no wise man will value, let it be attained how it will.

3. This knowledge that may be thus attained doth only
inform the mind in the way of an artificial science, but
doth not really illuminate it; and to this end men have turned
divinity into an art, like other common human arts and sciences,
and so they learn it, instead of a spiritual wisdom and understanding
of divine mysteries. It is true that the knowledge of common learned
arts and sciences is of great use unto the understanding of the Scriptures,
as unto what they have in common with other writings, and what
they refer unto that is of human cognizance; but to bring in all the terms,
notions, and rules of those arts and sciences into divinity, and
by the mixture of them with it to compose a scheme of divine
knowledge, is all one as if a man should design to make up his
house of the scaffolds which he only useth in the
building of it. Such is that knowledge of the mind of God in the Scripture
which many aim at and content themselves withal; and it may be attained, as
any other art or science may, without any supernatural
aid of the Holy Spirit, and is sufficient to drive a trade with;
which, as things are stated in the world, men may use and exercise unto
their great advantage. But, as was said before, it is not that which we
inquire after. That wisdom in the mystery of the gospel, that knowledge of
the mind and will of God in the Scripture, which affects the
heart, and transforms the mind in the renovation of it unto
the approbation of the “good, and acceptable, and perfect will of God,” as
the apostle speaks, Rom. xii.
2, is alone valuable and desirable, as unto all spiritual and
eternal ends.

4. It doth not give πάντα
πλοῦτον τῆς πληροφοφίας τῆς συνέσεως εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ
Θεοῦ, — “all riches of the full assurance of understanding,
to the acknowledgment of the mystery of God,” as the apostle speaks,
Col. ii. 2. It gives unto men no other
assurance of mind in the things that they know but what they have from
acknowledged principles, and conclusions drawn from them, in any other
science. But that knowledge which men have of the mysteries of the gospel
by the teaching and illumination of the Holy Spirit gives them “the riches
of assurance of understanding” of a higher nature, even the assurance of
faith. That assurance, I say, which believers have in spiritual things is
of another nature and kind than can be attained out of conclusions that are
only rationally derived from the most evident principles; and therefore
doth it produce effects of another nature, both in doing and in suffering:
for this is that which 158effectually and infallibly puts them on
all those duties and that obedience in self-denial and the mortification of
sin which the world either knoweth not or despiseth; for “he that hath this
hope in him purifieth himself, even as Christ is pure,” 1 John iii. 3. And this also enables
them cheerfully and joyfully to suffer all that the world can inflict on
them for the profession of those truths whereof they have that assurance.
But nothing of this ensues on that common knowledge which men may have from
themselves of sacred things; for, —

5. It doth not enable men to trust in God, and
adhere firmly unto him by love. The psalmist, speaking unto God, saith,
“They that know thy name will put their trust in thee,” Ps. ix. 10. To “know the name of God,”
is to know the revelations that he hath made of himself, his mind and his
will, in the Scripture. They that have this knowledge, he affirms, “will
put their trust in him.” Therefore, it is certain that those who put
not their trust in God have not the knowledge of him. There is a
γνῶσις ψευδώνυμος, a “knowledge
falsely so called,” which hath nothing of real spiritual knowledge but the
name; and it is generally much given to disputing, or the maintaining of
antitheses, or oppositions unto the truth, 1 Tim. vi.
20. But it is falsely called knowledge,
inasmuch as those in whom it is do neither trust in God nor
adhere unto him in love. And we shall not much inquire by what
means such a knowledge may be acquired.

It remaineth, therefore, notwithstanding this objection,
that all real useful knowledge of the “wonderful things” that are in the
Scripture is an effect of God’s opening our eyes by the
illuminating grace of his Holy Spirit.

1. And this will enable us to “try the spirits,” as we are
commanded, of many amongst us; for some there are who at once have cast off
a due respect unto their rule and guide, the Scripture
and Holy Spirit of God. Some formerly have pretended unto such a guidance
by the Spirit as that they have neglected or rejected the
written word; and some pretend such an adherence unto the
word, and such an ability in their own minds and reasons to
understand it, as to despise the teaching of the Spirit. Others
reject both the one and the other, betaking themselves unto another
rule and guide, whereunto they ascribe all that belongs
unto either or both of them; but a wandering light it hath proved
unto them, that hath led them into a bog of many vain imaginations and
corrupt opinions. And it is fallen out with them as might be expected; for
although the Holy Spirit be promised to lead us into all truth, yet is he
so in an especial manner as unto those which concern the person, offices,
and grace of our Lord Jesus Christ immediately, whose Spirit he is: see
John xvi. 13–15,
i. 1 John ii. 20,
27. Those, therefore, who renounce a dependence on him for
instruction out of the word are either left 159unto palpable
ignorance about these things, or unto foolish, corrupt
imaginations concerning them. Hence some of them openly deny, some
faintly grant, but evidently corrupt, the truth concerning the person of
Christ; and unto his offices and grace they seem to have little regard.
And what else can be expected from such, who despise the teaching of
that Spirit of Christ who is promised to lead us into all truth
concerning him? Nor will the loudest pretences of some unto the
Spirit in this matter relieve them; for we inquire not after every
spirit that any one who will may make his boast of, but of that Spirit
alone which instructs us in and by the written word. Until such men will
return unto the only rule and guide of Christians, until they will own it
their duty to seek for the knowledge of truth from the Scripture alone, and
in their so doing depend not on any thing in themselves, but on the saving
instructions of the Spirit of God, it is in vain to contend with them; for
they and we build on diverse foundations, and their faith and ours are
resolved into diverse principles, — ours into the Scripture, theirs into a
light of their own. There are, therefore, no common acknowledged
principles between us whereon we may convince each other. And
this is the cause that disputes with such persons are generally fruitless,
especially as immixed with that intemporancy of reviling other men wherein
they exceed; for if that be a way either of learning or teaching of the
truth, it is what the Scripture hath not instructed us in. When the
veil shall be taken from their eyes, and they turned unto the
Lord, they will learn more modesty and humility. In the meantime, the
issue between these men and us is this and no other: We persuade men to
take the Scripture as the only rule, and the holy promised Spirit
of God, sought by ardent prayers and supplications, in the use of all means
appointed by Christ for that end, for their guide. They deal with
men to turn into themselves, and to attend unto the light within them.
Whilst we build on these most distant principles, the difference between us
is irreconcilable, and will be eternal. Could we come to an agreement
here, other things would fall away of themselves. If we shall renounce
the Scripture, and the instruction given out of it unto the church by
the Spirit of God, betaking ourselves unto our own light, we are
sure it will teach us nothing but either what they profess, or other things
altogether as corrupt. And if they, on the other hand, will forego their
attendance to their pretended light, to hearken unto the voice of God
in the Scripture only, and to beg sincerely the guidance of the Holy
Spirit therein, they will learn from thence no other thing but what we
profess. Until, therefore, they return unto “the law and testimony,” —
without which, whatsoever is pretended, there is no light in any,
— we have no more to do but, labouring to preserve 160the flock
of Christ in the profession of the “faith once delivered unto the saints,”
to commit the difference between the word and Spirit on the one
hand, and the light within on the other, unto the decision of
Jesus Christ at the last day.

2. It is from no other root that the contempt of the
mysteries of the gospel, and the preferring of other doctrines before them,
is sprung up into so much bitter fruit among us. It is by the “Spirit
of wisdom and revelation” alone that our minds are enlightened to
“know what is the hope of God’s calling, and what are the riches of his
glorious grace.” What is his work herein upon our minds, and what upon the
word itself, shall be afterward declared. At present, from what hath been
proved, it is sufficiently evident that without his especial gracious aid
and assistance, no man can discern, like, or approve of the mysteries of
the gospel. And is it any wonder if persons who avowedly deny most of his
blessed operations should be either unacquainted with or dislike
those mysteries, so as to prefer that which is more
suited unto their natural understanding and reason above them? for why
should men esteem of those things which they do not understand, at least as
they ought, nor will make use of the means whereby they may be enabled so
to do? Wherefore, if there be persons of such a pride and profaneness as
to undertake an inquiry into the Scriptures, to know the mind of God in
them, and teach it unto others, without prayers and supplications for the
teaching, leading, guidance, and assistance of the Holy Spirit, or, which
is worse, who condemn and despise all those things as
enthusiastical, it may not be expected that they should ever
understand or approve of the mysteries that are contained therein. Is it
not hence that both teachers and hearers make so slow a progress
in the knowledge of the mysteries of the gospel, or grow so little in
the knowledge of our Lord and Saviour Jesus Christ? How many are there
amongst us who, for the time and outward means, are become as babes, and
have need of milk, and not of strong meat! Whence is it that so
many teachers do so little endeavour to go on to perfection, but
content themselves to dwell on the rudiments or first principles
of our profession? Is there not great studying, and little profiting?
great teaching, and little learning? much hearing, and little thriving? Do
we abide in prayer, and abound in prayer as we ought, for that Spirit who
alone can lead us into all truth? for that unction which teaches us all
things with assurance and experience? I fear here lieth our defect.
However, this I shall say, that there is no duty which in this world we
perform unto God that is more acceptable unto him than fervent
prayers for a right understanding of his mind and will in his word;
for hereon all the glory we give unto him, and the due performance of all
our obedience, do depend.